Monday, December 31, 2012

The
Holy Grail of the New World Order is Russia. What part will Russia and Vladimir
Putin play in the fulfillment of the third secret of Fatima? Why is the planned
demise of Putin pivotal in the formation of a New World Order? Does the message
mean that the fall of Russia will also mean the fall of man?

Father Nicholas
Gruner, a Canadian priest who founded "The Fatima Crusader" magazine,
has long maintained that Russia has
yet to be consecrated to Mary in accordance with the instructions of
Our Lady of Fatima. "We haven't had the conversion of Russia by any
stretch of the imagination -- not militarily, not morally. It's the largest abortion
capital of the world........That's another issue the Vatican is tired of
dealing with. Church officials say Pope John Paul II in 1984 led the world's
bishops in the consecration of Russia and the world. The late Sister Lucia, one
of the three Portuguese children who saw Mary in 1917 and the one who received
the instructions for the consecration, had said that it was properly performed.

Below
is the meaning of the word consecration. How does one consecrate a person or
nation without their knowledge or consent? Is it magic or the Holy Spirit?

Consecration is the solemndedication to
a special purpose or service, usually religious. The word
"consecration" literally means "to associate with the sacred".
Persons, places, or things can be consecrated, and the term is used in various
ways by different groups.

A little history on the great schism between the Russian
Orthodox Church and the Church of Rome:

The Byzantine split with Roman Catholicism came
about when Pope
Leo III crowned Charlemagne, King of the Franks, as Holy Roman Emperor in 800.
From the Byzantine viewpoint, this was a slap to the Eastern Emperor and the
Byzantine Empire itself — an empire that had withstood barbarian invasions and
upheld the faith for centuries. After Rome fell in 476, Byzantium was the only
vestige of the Holy Roman Empire. Charlemagne’s crowning made the Byzantine
Emperor redundant, and relations between the East and the West deteriorated
until a formal split occurred in 1054. The Eastern Church became the Greek
Orthodox Church by severing all ties with Rome and the Roman Catholic Church —
from the pope to the Holy Roman Emperor on down.

Below is attached the official posting from the Vatican archives on the “Message
of Fatima”.

As
the second millennium gives way to the third, Pope John Paul II has decided
to publish the text of the third part of the “secret of Fatima”.

The
twentieth century was one of the most crucial in human history, with its
tragic and cruel events culminating in the assassination attempt on the
“sweet Christ on earth”. Now a veil is drawn back on a series of events which
make history and interpret it in depth, in a spiritual perspective alien to
present-day attitudes, often tainted with rationalism.

Throughout
history there have been supernatural apparitions and signs which go to the
heart of human events and which, to the surprise of believers and
non-believers alike, play their part in the unfolding of history. These
manifestations can never contradict the content of faith, and must therefore
have their focus in the core of Christ's proclamation: the Father's love
which leads men and women to conversion and bestows the grace required to
abandon oneself to him with filial devotion. This too is the message of Fatima
which, with its urgent call to conversion and penance, draws us to the heart
of the Gospel.

Fatima
is undoubtedly the most prophetic of modern apparitions. The first and second
parts of the “secret”—which are here published in sequence so as to complete
the documentation—refer especially to the frightening vision of hell,
devotion to the Immaculate Heart of Mary, the Second World War, and finally
the prediction of the immense damage that Russia would do to humanity by
abandoning the Christian faith and embracing Communist totalitarianism.

In
1917 no one could have imagined all this: the three pastorinhos of
Fatima see, listen and remember, and Lucia, the surviving witness, commits it
all to paper when ordered to do so by the Bishop of Leiria and with Our
Lady's permission.

For
the account of the first two parts of the “secret”, which have already been
published and are therefore known, we have chosen the text written by Sister
Lucia in the Third Memoir of 31 August 1941; some annotations were added in
the Fourth Memoir of 8 December 1941.

The
third part of the “secret” was written “by order of His Excellency the Bishop
of Leiria and the Most Holy Mother ...” on 3 January 1944.

There
is only one manuscript, which is here reproduced photostatically. The sealed
envelope was initially in the custody of the Bishop of Leiria. To ensure
better protection for the “secret” the envelope was placed in the Secret
Archives of the Holy Office on 4 April 1957. The Bishop of Leiria informed
Sister Lucia of this.

According
to the records of the Archives, the Commissary of the Holy Office, Father
Pierre Paul Philippe, OP, with the agreement of Cardinal Alfredo Ottaviani,
brought the envelopecontaining the third part of the “secret of Fatima” to
Pope John XXIII on 17 August 1959. “After some hesitation”, His Holiness
said: “We shall wait. I shall pray. I shall let you know what I decide”.(1)

In
fact Pope John XXIII decided to return the sealed envelope to the Holy Office
and not to reveal the third part of the “secret”.

Paul
VI read the contents with the Substitute, Archbishop Angelo Dell'Acqua, on 27
March 1965, and returned the envelope to the Archives of the Holy Office,
deciding not to publish the text.

John
Paul II, for his part, asked for the envelope containing the third part of
the “secret” following the assassination attempt on 13 May 1981. On 18 July
1981 Cardinal Franjo Šeper, Prefect of the Congregation, gave two envelopes
to Archbishop Eduardo Martínez Somalo, Substitute of the Secretariat of
State: one white envelope, containing Sister Lucia's original text in
Portuguese; the other orange, with the Italian translation of the “secret”.
On the following 11 August, Archbishop Martínez returned the two envelopes to
the Archives of the Holy Office.(2)

As
is well known, Pope John Paul II immediately thought of consecrating the
world to the Immaculate Heart of Mary and he himself composed a prayer for
what he called an “Act of Entrustment”, which was to be celebrated in the
Basilica of Saint Mary Major on 7 June 1981, the Solemnity of Pentecost, the
day chosen to commemorate the 1600th anniversary of the First Council of
Constantinople and the 1550th anniversary of the Council of Ephesus. Since
the Pope was unable to be present, his recorded Address was broadcast. The
following is the part which refers specifically to the Act of Entrustment:

“Mother
of all individuals and peoples, you know all their sufferings and hopes.
In your motherly heart you feel all the struggles between good and evil,
between light and darkness, that convulse the world: accept the plea which we
make in the Holy Spirit directly to your heart, and embrace with the love
of the Mother and Handmaid of the Lord those who most await this embrace,
and also those whose act of entrustment you too await in a particular way.
Take under your motherly protection the whole human family, which with
affectionate love we entrust to you, O Mother. May there dawn for everyone
the time of peace and freedom, the time of truth, of justice and of hope”.(3)

In
order to respond more fully to the requests of “Our Lady”, the Holy Father
desired to make more explicit during the Holy Year of the Redemption the Act
of Entrustment of 7 May 1981, which had been repeated in Fatima on 13 May
1982. On 25 March 1984 in Saint Peter's Square, while recalling the fiat
uttered by Mary at the Annunciation, the Holy Father, in spiritual union with
the Bishops of the world, who had been “convoked” beforehand, entrusted all
men and women and all peoples to the Immaculate Heart of Mary, in terms which
recalled the heartfelt words spoken in 1981:

“O
Mother of all men and women, and of all peoples, you who know all their
sufferings and their hopes, you who have a mother's awareness of all the
struggles between good and evil, between light and darkness, which afflict
the modern world, accept the cry which we, moved by the Holy Spirit, address
directly to your Heart. Embrace with the love of the Mother and
Handmaid of the Lord, this human world of ours, which we entrust and
consecrate to you, for we are full of concern for the earthly and eternal
destiny of individuals and peoples.

In
a special way we entrust and consecrate to you those individuals and nations
which particularly need to be thus entrusted and consecrated.

The
Pope then continued more forcefully and with more specific references, as
though commenting on the Message of Fatima in its sorrowful fulfilment:

“Behold,
as we stand before you, Mother of Christ, before your Immaculate Heart, we
desire, together with the whole Church, to unite ourselves with the
consecration which, for love of us, your Son made of himself to the Father:
‘For their sake', he said, ‘I consecrate myself that they also may be
consecrated in the truth' (Jn 17:19). We wish to unite ourselves with
our Redeemer in this his consecration for the world and for the human race,
which, in his divine Heart, has the power to obtain pardon and to secure
reparation.

The
power of this consecrationlasts for all time and embraces all individuals,
peoples and nations. It overcomes every evil that the spirit of darkness is
able to awaken, and has in fact awakened in our times, in the heart of man
and in his history.

How
deeply we feel the need for the consecration of humanity and the world—our
modern world—in union with Christ himself! For the redeeming work of Christ
must be shared in by the world through the Church.

The
present Year of the Redemption shows this: the special Jubilee of the whole
Church.

Above
all creatures, may you be blessed, you, the Handmaid of the
Lord, who in the fullest way obeyed the divine call!

Hail
to you, who are wholly united to the redeeming consecration of your
Son!

Mother
of the Church! Enlighten the People of God along the paths of faith, hope,
and love! Enlighten especially the peoples whose consecration and entrustment
by us you are awaiting. Help us to live in the truth of the consecration of
Christ for the entire human family of the modern world.

In
entrusting to you, O Mother, the world, all individuals and peoples, we also entrust
to you this very consecration of the world, placing it in your
motherly Heart.

Immaculate
Heart! Help us to conquer the menace of evil, which so easily takes root in
the hearts of the people of today, and whose immeasurable effects already
weigh down upon our modern world and seem to block the paths towards the
future!

From
famine and war, deliver us.

From
nuclear war, from incalculable self-destruction, from every kind of war, deliver
us.

From
sins against the life of man from its very beginning, deliver us.

From
hatred and from the demeaning of the dignity of the children of God, deliver
us.

From
every kind of injustice in the life of society, both national and
international, deliver us.

From
readiness to trample on the commandments of God, deliver us.

From
attempts to stifle in human hearts the very truth of God, deliver us.

From
the loss of awareness of good and evil, deliver us.

From
sins against the Holy Spirit, deliver us, deliver us.

Accept,
O Mother of Christ, this cry laden with the sufferings of all
individual human beings, laden with the sufferings of whole societies.

Help
us with the power of the Holy Spirit to conquer all sin: individual sin and
the ‘sin of the world', sin in all its manifestations.

Let
there be revealed, once more, in the history of the world the infinite saving
power of the Redemption: the power of merciful Love! May it put a stop
to evil! May it transform consciences! May your Immaculate Heart reveal for
all the light of Hope!”.(4)

Sister
Lucia personally confirmed that this solemn and universal act of consecration
corresponded to what Our Lady wished (“Sim, està feita, tal como Nossa
Senhora a pediu, desde o dia 25 de Março de 1984”: “Yes it has been done
just as Our Lady asked, on 25 March 1984”: Letter of 8 November 1989). Hence
any further discussion or request is without basis.

In
the documentation presented here four other texts have been added to the
manuscripts of Sister Lucia: 1) the Holy Father's letter of 19 April 2000 to
Sister Lucia; 2) an account of the conversation of 27 April 2000 with Sister
Lucia; 3) the statement which the Holy Father appointed Cardinal Angelo
Sodano, Secretary of State, to read on 13 May 2000; 4) the theological
commentary by Cardinal Joseph Ratzinger, Prefect of the Congregation for the
Doctrine of the Faith.

Sister
Lucia had already given an indication for interpreting the third part of the
“secret” in a letter to the Holy Father, dated 12 May 1982:

“The
third part of the secret refers to Our Lady's words: ‘If not [Russia] will
spread her errors throughout the world, causing wars and persecutions of the
Church. The good will be martyred; the Holy Father will have much to suffer;
various nations will be annihilated' (13-VII-1917).

The
third part of the secret is a symbolic revelation, referring to this part of
the Message, conditioned by whether we accept or not what the Message itself
asks of us: ‘If my requests are heeded, Russia will be converted, and there
will be peace; if not, she will spread her errors throughout the world,
etc.'.

Since
we did not heed this appeal of the Message, we see that it has been
fulfilled, Russia has invaded the world with her errors. And if we have not
yet seen the complete fulfilment of the final part of this prophecy, we are
going towards it little by little with great strides. If we do not reject the
path of sin, hatred, revenge, injustice, violations of the rights of the
human person, immorality and violence, etc.

And
let us not say that it is God who is punishing us in this way; on the
contrary it is people themselves who are preparing their own punishment. In
his kindness God warns us and calls us to the right path, while respecting
the freedom he has given us; hence people are responsible”.(5)

The
decision of His Holiness Pope John Paul II to make public the third part of
the “secret” of Fatima brings to an end a period of history marked by tragic
human lust for power and evil, yet pervaded by the merciful love of God and
the watchful care of the Mother of Jesus and of the Church.

The
action of God, the Lord of history, and the co-responsibility of man in the
drama of his creative freedom, are the two pillars upon which human history
is built.

Our
Lady, who appeared at Fatima, recalls these forgotten values. She reminds us
that man's future is in God, and that we are active and responsible partners
in creating that future.

Tarcisio Bertone, SDB
Archbishop Emeritus of Vercelli
Secretary of the Congregation for the Doctrine of the Faith

THE “SECRET” OF FATIMA

FIRST AND SECOND PART OF THE “SECRET”

ACCORDING TO THE VERSION PRESENTED BY SISTER
LUCIA
IN THE “THIRD MEMOIR” OF 31 AUGUST 1941 FOR THE BISHOP OF LEIRIA-FATIMA

(original text)

(translation) (6)

...
This will entail my speaking about the secret, and thus answering the first
question.

What
is the secret? It seems to me that I can reveal it, since I already have
permission from Heaven to do so. God's representatives on earth have
authorized me to do this several times and in various letters, one of which,
I believe, is in your keeping. This letter is from Father José Bernardo
Gonçalves, and in it he advises me to write to the Holy Father, suggesting,
among other things, that I should reveal the secret. I did say something
about it. But in order not to make my letter too long, since I was told to
keep it short, I confined myself to the essentials, leaving it to God to
provide another more favourable opportunity.

In
my second account I have already described in detail the doubt which
tormented me from 13 June until 13 July, and how it disappeared completely
during the Apparition on that day.

Well,
the secret is made up of three distinct parts, two of which I am now going to
reveal.

The
first part is the vision of hell.

Our
Lady showed us a great sea of fire which seemed to be under the earth.
Plunged in this fire were demons and souls in human form, like transparent
burning embers, all blackened or burnished bronze, floating about in the
conflagration, now raised into the air by the flames that issued from within
themselves together with great clouds of smoke, now falling back on every
side like sparks in a huge fire, without weight or equilibrium, and amid
shrieks and groans of pain and despair, which horrified us and made us
tremble with fear. The demons could be distinguished by their terrifying and
repulsive likeness to frightful and unknown animals, all black and
transparent. This vision lasted but an instant. How can we ever be grateful
enough to our kind heavenly Mother, who had already prepared us by promising,
in the first Apparition, to take us to heaven. Otherwise, I think we would
have died of fear and terror.

We
then looked up at Our Lady, who said to us so kindly and so sadly:

“You
have seen hell where the souls of poor sinners go. To save them, God wishes
to establish in the world devotion to my Immaculate Heart. If what I say to
you is done, many souls will be saved and there will be peace. The war is
going to end: but if people do not cease offending God, a worse one will
break out during the Pontificate of Pius XI. When you see a night illumined
by an unknown light, know that this is the great sign given you by God that
he is about to punish the world for its crimes, by means of war, famine, and
persecutions of the Church and of the Holy Father. To prevent this, I shall
come to ask for the consecration of Russia to my Immaculate Heart, and the
Communion of reparation on the First Saturdays. If my requests are heeded,
Russia will be converted, and there will be peace; if not, she will spread
her errors throughout the world, causing wars and persecutions of the Church.
The good will be martyred; the Holy Father will have much to suffer; various
nations will be annihilated. In the end, my Immaculate Heart will triumph.
The Holy Father will consecrate Russia to me, and she shall be converted, and
a period of peace will be granted to the world”.(7)

THIRD PART OF THE “SECRET”
(original text)

(translation) (8)

“J.M.J.

The
third part of the secret revealed at the Cova da Iria-Fatima, on 13 July
1917.

I
write in obedience to you, my God, who command me to do so through his
Excellency the Bishop of Leiria and through your Most Holy Mother and mine.

After
the two parts which I have already explained, at the left of Our Lady and a
little above, we saw an Angel with a flaming sword in his left hand;
flashing, it gave out flames that looked as though they would set the world
on fire; but they died out in contact with the splendour that Our Lady
radiated towards him from her right hand: pointing to the earth with his
right hand, the Angel cried out in a loud voice: ‘Penance, Penance,
Penance!'. And we saw in an immense light that is God: ‘something
similar to how people appear in a mirror when they pass in front of it' a Bishop
dressed in White ‘we had the impression that it was the Holy Father'. Other
Bishops, Priests, men and women Religious going up a steep mountain, at the
top of which there was a big Cross of rough-hewn trunks as of a cork-tree
with the bark; before reaching there the Holy Father passed through a big
city half in ruins and half trembling with halting step, afflicted with pain
and sorrow, he prayed for the souls of the corpses he met on his way; having
reached the top of the mountain, on his knees at the foot of the big Cross he
was killed by a group of soldiers who fired bullets and arrows at him, and in
the same way there died one after another the other Bishops, Priests, men and
women Religious, and various lay people of different ranks and positions. Beneath
the two arms of the Cross there were two Angels each with a crystal
aspersorium in his hand, in which they gathered up the blood of the Martyrs
and with it sprinkled the souls that were making their way to God.

Tuy-3-1-1944”.

INTERPRETATION OF THE “SECRET”

LETTER OF HIS HOLINESS POPE JOHN PAUL II
TO SISTER LUCIA
(original text)

(translation)

To the Reverend Sister
Maria Lucia
of the Convent of Coimbra

In
the great joy of Easter, I greet you with the words the Risen Jesus spoke to
the disciples: “Peace be with you”!

I
will be happy to be able to meet you on the long-awaited day of the
Beatification of Francisco and Jacinta, which, please God, I will celebrate
on 13 May of this year.

Since
on that day there will be time only for a brief greeting and not a
conversation, I am sending His Excellency Archbishop Tarcisio Bertone,
Secretary of the Congregation for the Doctrine of the Faith, to speak with
you. This is the Congregation which works most closely with the Pope in defending
the true Catholic faith, and which since 1957, as you know, has kept your
hand-written letter containing the third part of the “secret” revealed on 13
July 1917 at Cova da Iria, Fatima.

Archbishop
Bertone, accompanied by the Bishop of Leiria, His Excellency Bishop Serafim
de Sousa Ferreira e Silva, will come in my name to ask certain questions
about the interpretation of “the third part of the secret”.

Sister
Maria Lucia, you may speak openly and candidly to Archbishop Bertone, who
will report your answers directly to me.

I
pray fervently to the Mother of the Risen Lord for you, Reverend Sister, for
the Community of Coimbra and for the whole Church. May Mary, Mother of
pilgrim humanity, keep us always united to Jesus, her beloved Son and our
brother, the Lord of life and glory.

With
my special Apostolic Blessing.

IOANNES PAULUS PP. II

From
the Vatican, 19 April 2000.

CONVERSATION
WITH SISTER MARIA LUCIA OF JESUS
AND THE IMMACULATE HEART

The
meeting between Sister Lucia, Archbishop Tarcisio Bertone, Secretary of the
Congregation for the Doctrine of the Faith, sent by the Holy Father, and
Bishop Serafim de Sousa Ferreira e Silva, Bishop of Leiria-Fatima, took place
on Thursday, 27 April 2000, in the Carmel of Saint Teresa in Coimbra.

Sister
Lucia was lucid and at ease; she was very happy that the Holy Father was
going to Fatima for the Beatification of Francisco and Jacinta, something she
had looked forward to for a long time.

The
Bishop of Leiria-Fatima read the autograph letter of the Holy Father, which
explained the reasons for the visit. Sister Lucia felt honoured by this and
reread the letter herself, contemplating it in own her hands. She said that
she was prepared to answer all questions frankly.

At
this point, Archbishop Bertone presented two envelopes to her: the first
containing the second, which held the third part of the “secret” of Fatima.
Immediately, touching it with her fingers, she said: “This is my letter”, and
then while reading it: “This is my writing”.

The
original text, in Portuguese, was read and interpreted with the help of the
Bishop of Leiria-Fatima. Sister Lucia agreed with the interpretation that the
third part of the “secret” was a prophetic vision, similar to those in sacred
history. She repeated her conviction that the vision of Fatima concerns above
all the struggle of atheistic Communism against the Church and against
Christians, and describes the terrible sufferings of the victims of the faith
in the twentieth century.

When
asked: “Is the principal figure in the vision the Pope?”, Sister Lucia
replied at once that it was. She recalled that the three children were very
sad about the suffering of the Pope, and that Jacinta kept saying: “Coitadinho
do Santo Padre, tenho muita pena dos pecadores!” (“Poor Holy Father, I am
very sad for sinners!”). Sister Lucia continued: “We did not know the name of
the Pope; Our Lady did not tell us the name of the Pope; we did not know
whether it was Benedict XV or Pius XII or Paul VI or John Paul II; but it was
the Pope who was suffering and that made us suffer too”.

As
regards the passage about the Bishop dressed in white, that is, the Holy
Father—as the children immediately realized during the “vision”—who is struck
dead and falls to the ground, Sister Lucia was in full agreement with the
Pope's claim that “it was a mother's hand that guided the bullet's path and
in his throes the Pope halted at the threshold of death” (Pope John Paul II, Meditation
from the Policlinico Gemelli to the Italian Bishops, 13 May 1994).

Before
giving the sealed envelope containing the third part of the “secret” to the
then Bishop of Leiria-Fatima, Sister Lucia wrote on the outside envelope that
it could be opened only after 1960, either by the Patriarch of Lisbon or the
Bishop of Leiria. Archbishop Bertone therefore asked: “Why only after 1960?
Was it Our Lady who fixed that date?” Sister Lucia replied: “It was not Our
Lady. I fixed the date because I had the intuition that before 1960 it would
not be understood, but that only later would it be understood. Now it can be
better understood. I wrote down what I saw; however it was not for me to
interpret it, but for the Pope.

Finally,
mention was made of the unpublished manuscript which Sister Lucia has
prepared as a reply to the many letters that come from Marian devotees and
from pilgrims. The work is called Os apelos da Mensagem de Fatima, and
it gathers together in the style of catechesis and exhortation thoughts and
reflections which express Sister Lucia's feelings and her clear and
unaffected spirituality. She was asked if she would be happy to have it
published, and she replied: “If the Holy Father agrees, then I am happy,
otherwise I obey whatever the Holy Father decides”. Sister Lucia wants to
present the text for ecclesiastical approval, and she hopes that what she has
written will help to guide men and women of good will along the path that
leads to God, the final goal of every human longing.The conversation ends
with an exchange of rosaries. Sister Lucia is given a rosary sent by the Holy
Father, and she in turn offers a number of rosaries made by herself.

The
meeting concludes with the blessing imparted in the name of the Holy Father.

ANNOUNCEMENT MADE BY CARDINAL ANGELO SODANO
SECRETARY OF STATE

At
the end of the Mass presided over by the Holy Father at Fatima, Cardinal
Angelo Sodano, the Secretary of State, made this announcement in Portuguese,
which is given here in English translation:

Brothers
and Sisters in the Lord!

At
the conclusion of this solemn celebration, I feel bound to offer our beloved
Holy Father Pope John Paul II, on behalf of all present, heartfelt good
wishes for his approaching 80th Birthday and to thank him for his vital
pastoral ministry for the good of all God's Holy Church; we present the
heartfelt wishes of the whole Church.

On
this solemn occasion of his visit to Fatima, His Holiness has directed me to
make an announcement to you. As you know, the purpose of his visit to Fatima
has been to beatify the two “little shepherds”. Nevertheless he also wishes
his pilgrimage to be a renewed gesture of gratitude to Our Lady for her
protection during these years of his papacy. This protection seems also to be
linked to the so-called third part of the “secret” of Fatima.

That
text contains a prophetic vision similar to those found in Sacred Scripture,
which do not describe photographically the details of future events, but
synthesize and compress against a single background facts which extend
through time in an unspecified succession and duration. As a result, the text
must be interpreted in a symbolic key.

The
vision of Fatima concerns above all the war waged by atheistic systems
against the Church and Christians, and it describes the immense suffering
endured by the witnesses of the faith in the last century of the second
millennium. It is an interminable Way of the Cross led by the Popes of
the twentieth century.

According
to the interpretation of the “little shepherds”, which was also confirmed
recently by Sister Lucia, “the Bishop clothed in white” who prays for all the
faithful is the Pope. As he makes his way with great difficulty towards the
Cross amid the corpses of those who were martyred (Bishops, priests, men and
women Religious and many lay people), he too falls to the ground, apparently
dead, under a hail of gunfire.

After
the assassination attempt of 13 May 1981, it appeared evident that it was “a
mother's hand that guided the bullet's path”, enabling “the Pope in his
throes” to halt “at the threshold of death” (Pope John Paul II, Meditation
from the Policlinico Gemelli to the Italian Bishops, Insegnamenti,
XVII, 1 [1994], 1061). On the occasion of a visit to Rome by the then Bishop
of Leiria-Fatima, the Pope decided to give him the bullet which had remained
in the jeep after the assassination attempt, so that it might be kept in the
shrine. By the Bishop's decision, the bullet was later set in the crown of
the statue of Our Lady of Fatima.

The
successive events of 1989 led, both in the Soviet Union and in a number of
countries of Eastern Europe, to the fall of the Communist regimes which
promoted atheism. For this too His Holiness offers heartfelt thanks to the
Most Holy Virgin. In other parts of the world, however, attacks against the
Church and against Christians, with the burden of suffering they bring, tragically
continue. Even if the events to which the third part of the “secret” of
Fatima refers now seem part of the past, Our Lady's call to conversion and
penance, issued at the start of the twentieth century, remains timely and
urgent today. “The Lady of the message seems to read the signs of the
times—the signs of our time—with special insight... The insistent invitation
of Mary Most Holy to penance is nothing but the manifestation of her maternal
concern for the fate of the human family, in need of conversion and
forgiveness” (Pope John Paul II, Message for the 1997 World Day of the
Sick, No. 1, Insegnamenti, XIX, 2 [1996], 561).

In
order that the faithful may better receive the message of Our Lady of Fatima,
the Pope has charged the Congregation for the Doctrine of the Faith with
making public the third part of the “secret”, after the preparation of an
appropriate commentary.

Brothers
and sisters, let us thank Our Lady of Fatima for her protection. To her
maternal intercession let us entrust the Church of the Third Millennium.

A
careful reading of the text of the so-called third “secret” of Fatima,
published here in its entirety long after the fact and by decision of the
Holy Father, will probably prove disappointing or surprising after all the
speculation it has stirred. No great mystery is revealed; nor is the future
unveiled. We see the Church of the martyrs of the century which has just
passed represented in a scene described in a language which is symbolic and
not easy to decipher. Is this what the Mother of the Lord wished to
communicate to Christianity and to humanity at a time of great difficulty and
distress? Is it of any help to us at the beginning of the new millennium? Or
are these only projections of the inner world of children, brought up in a
climate of profound piety but shaken at the same time by the tempests which threatened
their own time? How should we understand the vision? What are we to make of
it?

Public
Revelation and private revelations – their theological status

Before
attempting an interpretation, the main lines of which can be found in the
statement read by Cardinal Sodano on 13 May of this year at the end of the
Mass celebrated by the Holy Father in Fatima, there is a need for some basic
clarification of the way in which, according to Church teaching, phenomena
such as Fatima are to be understood within the life of faith. The teaching of
the Church distinguishes between “public Revelation” and “private
revelations”. The two realities differ not only in degree but also in
essence. The term “public Revelation” refers to the revealing action of God
directed to humanity as a whole and which finds its literary expression in
the two parts of the Bible: the Old and New Testaments. It is called
“Revelation” because in it God gradually made himself known to men, to the
point of becoming man himself, in order to draw to himself the whole world
and unite it with himself through his Incarnate Son, Jesus Christ. It is not
a matter therefore of intellectual communication, but of a life-giving
process in which God comes to meet man. At the same time this process
naturally produces data pertaining to the mind and to the understanding of
the mystery of God. It is a process which involves man in his entirety and
therefore reason as well, but not reason alone. Because God is one, history,
which he shares with humanity, is also one. It is valid for all time, and it
has reached its fulfilment in the life, death and resurrection of Jesus
Christ. In Christ, God has said everything, that is, he has revealed himself
completely, and therefore Revelation came to an end with the fulfilment of
the mystery of Christ as enunciated in the New Testament. To explain the
finality and completeness of Revelation, the Catechism of the Catholic
Church quotes a text of Saint John of the Cross: “In giving us his Son,
his only Word (for he possesses no other), he spoke everything to us at once
in this sole Word—and he has no more to say... because what he spoke before
to the prophets in parts, he has now spoken all at once by giving us the All
Who is His Son. Any person questioning God or desiring some vision or
revelation would be guilty not only of foolish behaviour but also of
offending him, by not fixing his eyes entirely upon Christ and by living with
the desire for some other novelty” (No. 65; Saint John of the Cross,The
Ascent of Mount Carmel, II, 22).

Because
the single Revelation of God addressed to all peoples comes to completion
with Christ and the witness borne to him in the books of the New Testament,
the Church is tied to this unique event of sacred history and to the word of
the Bible, which guarantees and interprets it. But this does not mean that
the Church can now look only to the past and that she is condemned to sterile
repetition. The Catechism of the Catholic Church says in this regard:
“...even if Revelation is already complete, it has not been made fully
explicit; it remains for Christian faith gradually to grasp its full
significance over the course of the centuries” (No. 66). The way in which the
Church is bound to both the uniqueness of the event and progress in
understanding it is very well illustrated in the farewell discourse of the
Lord when, taking leave of his disciples, he says: “I have yet many things to
say to you, but you cannot bear them now. When the Spirit of truth comes, he
will guide you into all the truth; for he will not speak on his own
authority... He will glorify me, for he will take what is mine and declare it
to you” (Jn 16:12-14). On the one hand, the Spirit acts as a guide who
discloses a knowledge previously unreachable because the premise was
missing—this is the boundless breadth and depth of Christian faith. On the
other hand, to be guided by the Spirit is also “to draw from” the riches of
Jesus Christ himself, the inexhaustible depths of which appear in the way the
Spirit leads. In this regard, the Catechism cites profound words of
Pope Gregory the Great: “The sacred Scriptures grow with the one who reads
them” (No. 94; Gregory the Great,Homilia in Ezechielem I, 7, 8). The
Second Vatican Council notes three essential ways in which the Spirit guides
in the Church, and therefore three ways in which “the word grows”: through
the meditation and study of the faithful, through the deep understanding
which comes from spiritual experience, and through the preaching of “those
who, in the succession of the episcopate, have received the sure charism of
truth” (Dei Verbum, 8).

In
this context, it now becomes possible to understand rightly the concept of
“private revelation”, which refers to all the visions and revelations which
have taken place since the completion of the New Testament. This is the
category to which we must assign the message of Fatima. In this respect, let
us listen once again to the Catechism of the Catholic Church:
“Throughout the ages, there have been so-called ‘private' revelations, some
of which have been recognized by the authority of the Church... It is not
their role to complete Christ's definitive Revelation, but to help live more
fully by it in a certain period of history” (No. 67). This clarifies two
things:

1.
The authority of private revelations is essentially different from that of
the definitive public Revelation. The latter demands faith; in it in fact God
himself speaks to us through human words and the mediation of the living
community of the Church. Faith in God and in his word is different from any
other human faith, trust or opinion. The certainty that it is God who is
speaking gives me the assurance that I am in touch with truth itself. It
gives me a certitude which is beyond verification by any human way of
knowing. It is the certitude upon which I build my life and to which I
entrust myself in dying.

2.
Private revelation is a help to this faith, and shows its credibility
precisely by leading me back to the definitive public Revelation. In this
regard, Cardinal Prospero Lambertini, the future Pope Benedict XIV, says in
his classic treatise, which later became normative for beatifications and
canonizations: “An assent of Catholic faith is not due to revelations
approved in this way; it is not even possible. These revelations seek rather
an assent of human faith in keeping with the requirements of prudence, which
puts them before us as probable and credible to piety”. The Flemish
theologian E. Dhanis, an eminent scholar in this field, states succinctly
that ecclesiastical approval of a private revelation has three elements: the
message contains nothing contrary to faith or morals; it is lawful to make it
public; and the faithful are authorized to accept it with prudence (E.
Dhanis,Sguardo su Fatima e bilancio di una discussione, in La Civiltà
Cattolica 104 [1953], II, 392-406, in particular 397). Such a message can
be a genuine help in understanding the Gospel and living it better at a
particular moment in time; therefore it should not be disregarded. It is a
help which is offered, but which one is not obliged to use.

The
criterion for the truth and value of a private revelation is therefore its
orientation to Christ himself. When it leads us away from him, when it
becomes independent of him or even presents itself as another and better plan
of salvation, more important than the Gospel, then it certainly does not come
from the Holy Spirit, who guides us more deeply into the Gospel and not away
from it. This does not mean that a private revelation will not offer new
emphases or give rise to new devotional forms, or deepen and spread older
forms. But in all of this there must be a nurturing of faith, hope and love,
which are the unchanging path to salvation for everyone. We might add that
private revelations often spring from popular piety and leave their stamp on
it, giving it a new impulse and opening the way for new forms of it. Nor does
this exclude that they will have an effect even on the liturgy, as we see for
instance in the feasts of Corpus Christi and of the Sacred Heart of
Jesus. From one point of view, the relationship between Revelation and
private revelations appears in the relationship between the liturgy and
popular piety: the liturgy is the criterion, it is the living form of the
Church as a whole, fed directly by the Gospel. Popular piety is a sign that
the faith is spreading its roots into the heart of a people in such a way
that it reaches into daily life. Popular religiosity is the first and
fundamental mode of “inculturation” of the faith. While it must always take
its lead and direction from the liturgy, it in turn enriches the faith by
involving the heart.

We
have thus moved from the somewhat negative clarifications, initially needed,
to a positive definition of private revelations. How can they be classified
correctly in relation to Scripture? To which theological category do they
belong? The oldest letter of Saint Paul which has been preserved, perhaps the
oldest of the New Testament texts, the First Letter to the Thessalonians,
seems to me to point the way. The Apostle says: “Do not quench the Spirit, do
not despise prophesying, but test everything, holding fast to what is good”
(5:19-21). In every age the Church has received the charism of prophecy,
which must be scrutinized but not scorned. On this point, it should be kept
in mind that prophecy in the biblical sense does not mean to predict the
future but to explain the will of God for the present, and therefore show the
right path to take for the future. A person who foretells what is going to
happen responds to the curiosity of the mind, which wants to draw back the
veil on the future. The prophet speaks to the blindness of will and of
reason, and declares the will of God as an indication and demand for the
present time. In this case, prediction of the future is of secondary
importance. What is essential is the actualization of the definitive
Revelation, which concerns me at the deepest level. The prophetic word is a
warning or a consolation, or both together. In this sense there is a link
between the charism of prophecy and the category of “the signs of the times”,
which Vatican II brought to light anew: “You know how to interpret the
appearance of earth and sky; why then do you not know how to interpret the
present time?” (Lk 12:56). In this saying of Jesus, the “signs of the
times” must be understood as the path he was taking, indeed it must be
understood as Jesus himself. To interpret the signs of the times in the light
of faith means to recognize the presence of Christ in every age. In the
private revelations approved by the Church—and therefore also in Fatima—this
is the point: they help us to understand the signs of the times and to
respond to them rightly in faith.

The
anthropological structure of private revelations

In
these reflections we have sought so far to identify the theological status of
private revelations. Before undertaking an interpretation of the message of
Fatima, we must still attempt briefly to offer some clarification of their
anthropological (psychological) character. In this field, theological
anthropology distinguishes three forms of perception or “vision”: vision with
the senses, and hence exterior bodily perception, interior perception, and
spiritual vision (visio sensibilis - imaginativa - intellectualis). It
is clear that in the visions of Lourdes, Fatima and other places it is not a
question of normal exterior perception of the senses: the images and forms
which are seen are not located spatially, as is the case for example with a
tree or a house. This is perfectly obvious, for instance, as regards the
vision of hell (described in the first part of the Fatima “secret”) or even
the vision described in the third part of the “secret”. But the same can be
very easily shown with regard to other visions, especially since not
everybody present saw them, but only the “visionaries”. It is also clear that
it is not a matter of a “vision” in the mind, without images, as occurs at
the higher levels of mysticism. Therefore we are dealing with the middle
category, interior perception. For the visionary, this perception certainly
has the force of a presence, equivalent for that person to an external
manifestation to the senses.

Interior
vision does not mean fantasy, which would be no more than an expression of
the subjective imagination. It means rather that the soul is touched by
something real, even if beyond the senses. It is rendered capable of seeing
that which is beyond the senses, that which cannot be seen—seeing by means of
the “interior senses”. It involves true “objects”, which touch the soul, even
if these “objects” do not belong to our habitual sensory world. This is why
there is a need for an interior vigilance of the heart, which is usually
precluded by the intense pressure of external reality and of the images and
thoughts which fill the soul. The person is led beyond pure exteriority and
is touched by deeper dimensions of reality, which become visible to him.
Perhaps this explains why children tend to be the ones to receive these
apparitions: their souls are as yet little disturbed, their interior powers
of perception are still not impaired. “On the lips of children and of babes
you have found praise”, replies Jesus with a phrase of Psalm 8 (v. 3) to the
criticism of the High Priests and elders, who had judged the children's cries
of “hosanna” inappropriate (cf. Mt 21:16).

“Interior
vision” is not fantasy but, as we have said, a true and valid means of
verification. But it also has its limitations. Even in exterior vision the
subjective element is always present. We do not see the pure object, but it
comes to us through the filter of our senses, which carry out a work of
translation. This is still more evident in the case of interior vision,
especially when it involves realities which in themselves transcend our
horizon. The subject, the visionary, is still more powerfully involved. He
sees insofar as he is able, in the modes of representation and consciousness
available to him. In the case of interior vision, the process of translation
is even more extensive than in exterior vision, for the subject shares in an
essential way in the formation of the image of what appears. He can arrive at
the image only within the bounds of his capacities and possibilities. Such
visions therefore are never simple “photographs” of the other world, but are
influenced by the potentialities and limitations of the perceiving subject.

This
can be demonstrated in all the great visions of the saints; and naturally it
is also true of the visions of the children at Fatima. The images described
by them are by no means a simple expression of their fantasy, but the result
of a real perception of a higher and interior origin. But neither should they
be thought of as if for a moment the veil of the other world were drawn back,
with heaven appearing in its pure essence, as one day we hope to see it in
our definitive union with God. Rather the images are, in a manner of
speaking, a synthesis of the impulse coming from on high and the capacity to
receive this impulse in the visionaries, that is, the children. For this
reason, the figurative language of the visions is symbolic. In this regard,
Cardinal Sodano stated: “[they] do not describe photographically the details
of future events, but synthesize and compress against a single background
facts which extend through time in an unspecified succession and duration”.
This compression of time and place in a single image is typical of such
visions, which for the most part can be deciphered only in retrospect. Not
every element of the vision has to have a specific historical sense. It is the
vision as a whole that matters, and the details must be understood on the
basis of the images taken in their entirety. The central element of the image
is revealed where it coincides with what is the focal point of Christian
“prophecy” itself: the centre is found where the vision becomes a summons and
a guide to the will of God.

An
attempt to interpret the “secret” of Fatima

The
first and second parts of the “secret” of Fatima have already been so amply
discussed in the relative literature that there is no need to deal with them
again here. I would just like to recall briefly the most significant point.
For one terrible moment, the children were given a vision of hell. They saw
the fall of “the souls of poor sinners”. And now they are told why they have been
exposed to this moment: “in order to save souls”—to show the way to
salvation. The words of the First Letter of Peter come to mind: “As the
outcome of your faith you obtain the salvation of your souls” (1:9). To reach
this goal, the way indicated —surprisingly for people from the Anglo-Saxon
and German cultural world—is devotion to the Immaculate Heart of Mary. A
brief comment may suffice to explain this. In biblical language, the “heart”
indicates the centre of human life, the point where reason, will, temperament
and sensitivity converge, where the person finds his unity and his interior
orientation. According to Matthew 5:8, the “immaculate heart” is a heart
which, with God's grace, has come to perfect interior unity and therefore
“sees God”. To be “devoted” to the Immaculate Heart of Mary means therefore
to embrace this attitude of heart, which makes the fiat—“your will be
done”—the defining centre of one's whole life. It might be objected that we
should not place a human being between ourselves and Christ. But then we
remember that Paul did not hesitate to say to his communities: “imitate me” (1
Cor 4:16; Phil 3:17; 1 Th 1:6; 2 Th 3:7, 9). In the
Apostle they could see concretely what it meant to follow Christ. But from
whom might we better learn in every age than from the Mother of the Lord?

Thus
we come finally to the third part of the “secret” of Fatima which for the
first time is being published in its entirety. As is clear from the
documentation presented here, the interpretation offered by Cardinal Sodano
in his statement of 13 May was first put personally to Sister Lucia. Sister
Lucia responded by pointing out that she had received the vision but not its
interpretation. The interpretation, she said, belonged not to the visionary
but to the Church. After reading the text, however, she said that this
interpretation corresponded to what she had experienced and that on her part
she thought the interpretation correct. In what follows, therefore, we can
only attempt to provide a deeper foundation for this interpretation, on the
basis of the criteria already considered.

“To
save souls” has emerged as the key word of the first and second parts of the
“secret”, and the key word of this third part is the threefold cry: “Penance,
Penance, Penance!” The beginning of the Gospel comes to mind: “Repent and
believe the Good News” (Mk 1:15). To understand the signs of the times
means to accept the urgency of penance – of conversion – of faith. This is
the correct response to this moment of history, characterized by the grave
perils outlined in the images that follow. Allow me to add here a personal
recollection: in a conversation with me Sister Lucia said that it appeared
ever more clearly to her that the purpose of all the apparitions was to help
people to grow more and more in faith, hope and love—everything else was
intended to lead to this.

Let
us now examine more closely the single images. The angel with the flaming
sword on the left of the Mother of God recalls similar images in the Book of
Revelation. This represents the threat of judgement which looms over the
world. Today the prospect that the world might be reduced to ashes by a sea
of fire no longer seems pure fantasy: man himself, with his inventions, has
forged the flaming sword. The vision then shows the power which stands
opposed to the force of destruction—the splendour of the Mother of God and,
stemming from this in a certain way, the summons to penance. In this way, the
importance of human freedom is underlined: the future is not in fact
unchangeably set, and the image which the children saw is in no way a film
preview of a future in which nothing can be changed. Indeed, the whole point
of the vision is to bring freedom onto the scene and to steer freedom in a
positive direction. The purpose of the vision is not to show a film of an
irrevocably fixed future. Its meaning is exactly the opposite: it is meant to
mobilize the forces of change in the right direction. Therefore we must totally
discount fatalistic explanations of the “secret”, such as, for example, the
claim that the would-be assassin of 13 May 1981 was merely an instrument of
the divine plan guided by Providence and could not therefore have acted
freely, or other similar ideas in circulation. Rather, the vision speaks of
dangers and how we might be saved from them.

The
next phrases of the text show very clearly once again the symbolic character
of the vision: God remains immeasurable, and is the light which surpasses
every vision of ours. Human persons appear as in a mirror. We must always
keep in mind the limits in the vision itself, which here are indicated
visually. The future appears only “in a mirror dimly” (1 Cor 13:12).
Let us now consider the individual images which follow in the text of the
“secret”. The place of the action is described in three symbols: a steep
mountain, a great city reduced to ruins and finally a large rough-hewn cross.
The mountain and city symbolize the arena of human history: history as an
arduous ascent to the summit, history as the arena of human creativity and
social harmony, but at the same time a place of destruction, where man
actually destroys the fruits of his own work. The city can be the place of
communion and progress, but also of danger and the most extreme menace. On
the mountain stands the cross—the goal and guide of history. The cross
transforms destruction into salvation; it stands as a sign of history's
misery but also as a promise for history.

At
this point human persons appear: the Bishop dressed in white (“we had the
impression that it was the Holy Father”), other Bishops, priests, men and
women Religious, and men and women of different ranks and social positions.
The Pope seems to precede the others, trembling and suffering because of all
the horrors around him. Not only do the houses of the city lie half in ruins,
but he makes his way among the corpses of the dead. The Church's path is thus
described as a Via Crucis, as a journey through a time of violence,
destruction and persecution. The history of an entire century can be seen
represented in this image. Just as the places of the earth are synthetically
described in the two images of the mountain and the city, and are directed
towards the cross, so too time is presented in a compressed way. In the
vision we can recognize the last century as a century of martyrs, a century
of suffering and persecution for the Church, a century of World Wars and the
many local wars which filled the last fifty years and have inflicted
unprecedented forms of cruelty. In the “mirror” of this vision we see passing
before us the witnesses of the faith decade by decade. Here it would be
appropriate to mention a phrase from the letter which Sister Lucia wrote to
the Holy Father on 12 May 1982: “The third part of the ‘secret' refers to Our
Lady's words: ‘If not, [Russia] will spread her errors throughout the world,
causing wars and persecutions of the Church. The good will be martyred; the
Holy Father will have much to suffer; various nations will be annihilated'”.

In
the Via Crucis of an entire century, the figure of the Pope has a
special role. In his arduous ascent of the mountain we can undoubtedly see a
convergence of different Popes. Beginning from Pius X up to the present Pope,
they all shared the sufferings of the century and strove to go forward
through all the anguish along the path which leads to the Cross. In the
vision, the Pope too is killed along with the martyrs. When, after the attempted
assassination on 13 May 1981, the Holy Father had the text of the third part
of the “secret” brought to him, was it not inevitable that he should see in
it his own fate? He had been very close to death, and he himself explained
his survival in the following words: “... it was a mother's hand that guided
the bullet's path and in his throes the Pope halted at the threshold of
death” (13 May 1994). That here “a mother's hand” had deflected the fateful
bullet only shows once more that there is no immutable destiny, that faith
and prayer are forces which can influence history and that in the end prayer
is more powerful than bullets and faith more powerful than armies.

The
concluding part of the “secret” uses images which Lucia may have seen in
devotional books and which draw their inspiration from long-standing
intuitions of faith. It is a consoling vision, which seeks to open a history
of blood and tears to the healing power of God. Beneath the arms of the cross
angels gather up the blood of the martyrs, and with it they give life to the
souls making their way to God. Here, the blood of Christ and the blood of the
martyrs are considered as one: the blood of the martyrs runs down from the
arms of the cross. The martyrs die in communion with the Passion of Christ,
and their death becomes one with his. For the sake of the body of Christ,
they complete what is still lacking in his afflictions (cf. Col 1:24).
Their life has itself become a Eucharist, part of the mystery of the grain of
wheat which in dying yields abundant fruit. The blood of the martyrs is the
seed of Christians, said Tertullian. As from Christ's death, from his wounded
side, the Church was born, so the death of the witnesses is fruitful for the
future life of the Church. Therefore, the vision of the third part of the
“secret”, so distressing at first, concludes with an image of hope: no
suffering is in vain, and it is a suffering Church, a Church of martyrs,
which becomes a sign-post for man in his search for God. The loving arms of
God welcome not only those who suffer like Lazarus, who found great solace
there and mysteriously represents Christ, who wished to become for us the
poor Lazarus. There is something more: from the suffering of the witnesses
there comes a purifying and renewing power, because their suffering is the
actualization of the suffering of Christ himself and a communication in the
here and now of its saving effect.

And
so we come to the final question: What is the meaning of the “secret” of
Fatima as a whole (in its three parts)? What does it say to us? First of all
we must affirm with Cardinal Sodano: “... the events to which the third part
of the ‘secret' of Fatima refers now seem part of the past”. Insofar as
individual events are described, they belong to the past. Those who expected
exciting apocalyptic revelations about the end of the world or the future
course of history are bound to be disappointed. Fatima does not satisfy our
curiosity in this way, just as Christian faith in general cannot be reduced
to an object of mere curiosity. What remains was already evident when we
began our reflections on the text of the “secret”: the exhortation to prayer
as the path of “salvation for souls” and, likewise, the summons to penance
and conversion.

I
would like finally to mention another key expression of the “secret” which
has become justly famous: “my Immaculate Heart will triumph”. What does this
mean? The Heart open to God, purified by contemplation of God, is stronger
than guns and weapons of every kind. The fiat of Mary, the word of her
heart, has changed the history of the world, because it brought the Saviour
into the world—because, thanks to her Yes, God could become man in our
world and remains so for all time. The Evil One has power in this world, as
we see and experience continually; he has power because our freedom
continually lets itself be led away from God. But since God himself took a
human heart and has thus steered human freedom towards what is good, the
freedom to choose evil no longer has the last word. From that time forth, the
word that prevails is this: “In the world you will have tribulation, but take
heart; I have overcome the world” (Jn 16:33). The message of Fatima
invites us to trust in this promise.

JosephCard. Ratzinger
Prefect of the Congregation
for the Doctrine of the Faith

(1)
From the diary of John XXIII, 17 August 1959: “Audiences: Father Philippe,
Commissary of the Holy Office, who brought me the letter containing the third
part of the secrets of Fatima. I intend to read it with my Confessor”.

(2)
The Holy Father's comment at the General Audience of 14 October 1981 on “What
happened in May: A Great Divine Trial” should be recalled: Insegnamenti di
Giovanni Paolo II, IV, 2 (Vatican City, 1981), 409-412.

(6)
In the “Fourth Memoir” of 8 December 1941 Sister Lucia writes: “I shall begin
then my new task, and thus fulfil the commands received from Your Excellency
as well as the desires of Dr Galamba. With the exception of that part of the
Secret which I am not permitted to reveal at present, I shall say everything.
I shall not knowingly omit anything, though I suppose I may forget just a few
small details of minor importance”.

(7)
In the “Fourth Memoir” Sister Lucia adds: “In Portugal, the dogma of the
faith will always be preserved, etc. ...”.

(8)
In the translation, the original text has been respected, even as regards the
imprecise punctuation, which nevertheless does not impede an understanding of
what the visionary wished to say.